that devotee would eventually be recognized as ‘paMDita’.

tanuchatuShTayagaLoLu nArA

yaNanu hR^itkamalAkhya siMhA

sanadoLaniruddhAdi rUpagaLiMda shObhisuta

tanage tAnE sEvya sEvaka

nenisi sEvAsakta suraroLa

ganavarata nelesiddu sEveya kaikoMbanavaraMte………………….HKAS_03-07

tanuchatuShTayagaLoLu = four types of sharIra (body) i.e. SthUla, aniruddha, liMga and rUpa

nArAyaNanu = original rUpa nArAyaNa

hR^itkamalAkhya = lotus like heart

siMhAsanadoLu = on the throne

aniruddhAdi rUpagaLiMda = the four rUpa-s:- aniruddha, pradyumna, saMkaruShana & vasudEva

shObhisuta = glowing

tanagetAnE = via His original rUpa of shrIman nArAyaNa in the course of His four rUpa-s stated above `

sEvya = accepting the services of other dEvata-s

sEvaka = acting as aMtaRyAmi in those dEvata-s who are His devotees (via biMba rUpa)

enisi = so called

sEvAsakta = engrossed in devotional service

suraroLage = ramA dEvi, Brahma and others

anavarata = always

nelesiddu = residing (in them)

sEveya kaikoMbanavaraMte = accepts their services

In the previous stanza we tried to understand the tasks performed by shrIman nArAyaNa via His other rUpa-s of aniruddha, pradyumna, saMkaruShana and vAsudEva and that these four rUpa-s are not different from His own rUpa.

In this stanza JagannAtha dAsa explains the greatness of ParamAtma. For the crores of jIva-s that exist, there are four body forms or covers (sharIra rUpa).

1. The permanent unusual swarUpa sharIra

2. This swarUpa sharIra is covered by the liMga sharIra which is by bound by tri-guNa-s of satva, rajas and tamo guNa-s. This has 16 kaLa-s.:- 5 j~nAnEMdriya-s + 5 kaRmEMdriya-s + 5 tanmAtra-s + 1 manas = 16 kaLa-s.

3. The liMga sharIra is covered by aniruddha sharIra, in the forms like haMsa, ParamAtma acts via the tatva dEvata-s and provides birth as different species according to their kaRma.

4. Finally, what we can see is the sthUla shaRira, which is formed by 24 tatva-s (refer HKAS_01-06) and is also known as sAdhana sharIra.

It is via the sAdhana sharIra that the iMdriyAbhimAmi dEvata-s act at the command of vAyu dEvaru who is the Regulator of these tatva-s as stimulated by the biMba rUpi ParamAtma.

shrIman nArAyaNa is the original (mUla rUpi) for the four dEha-s i.e. swarUpa, liMga, aniruddha and sthUla dEha-s described above and He resides in the lotus heart of these rUpa-s, that is indeed His throne. Thus, shrIman nArAyaNa with His other rUpa-s of aniruddha, pradyumna,saMkaruShana and vAsudEva sits on this throne without expecting anything from the jIva-s.

This nArAyaNa (with his other four rUpa-s of aniruddha, pradyumna, saMkaruShana and vAsudEva) accepts sEva from those devotees (Brahma R^idra and others) who are engrossed in His service and calls Himself “sEvya sEvaka”. Existing as aMtaRyAmi in Brahma, R^idra and others He performs biMba kriya and calls himself “sEvaka” He accepts their services through His four other similar rUpa-s and calls Himself “sEvya”.

This is how He pervades everywhere.

jAgara swapnaMgaLoLu vara

bhOgishayana bahuprakAra vi

bhAgagaisi niraMsha jIvara chichCharIravanu

bhOgavittu sushuptikAladi

sAgarava nadi kUDuvaMte vi

yOga rahitanu aMshagaLanEkatravaidisuva……………….HKAS_03-08

jAgara = when the person (jIva) is awake

swapnaMgaLoLu = in the state of dream (when he might see an elephant, horse or man which have sthUla dEha)

vara = exceptional or admirable

bhOgi = sheSha dEvaru

shayana = made as His bed (taijasa rUpi ParamAtma as if he is dreaming)

niraMsha jIvara = are those that can exist in one form at one place and time but they do not have the capability to exist in any other form elsewhere at the same time

chichCharIravanu = their body

bahuprakAra = in various ways

vibhAgagaisi = breaks up into distinctive parts or fractions as per guNa

bhOgavittu = provides the experience dialoguing to the thus fractionated jIva with whomsoever he sees in his dream

sushuptikAladi = during deep sleep

nadi = many rivers

sAgarava = sea

kUDuvaMte = joining (the sea)

viyOgarahitanu = He remains inseparable from jIva-s (because ParamAtma is the biMba rUpa of the jIva-s)

aMshagaLa = fractions or pieces of jIva

Ekatra = at one place

aidisuva = would join

Every jIva has three states of existence – fully awake, dream and deep sleep.

1. In our waken state we are fully conscious our j~nAnEMdriya-s and kaRmEMdriya-s doing their functions. Our manas carefully regulates these ten iMdriya-s. “Vishva” nAmaka ParamAtma is the Stimulator in this state by residing at the edge of our right eye and performs and makes perform various tasks (biMba kriya-s) via the iMdriya-s and their respective abhimAni dEvata-s. That is how the mind and the intelligence perform their functions under His control.

2. The same “vishva” ParamAtma takes the jIva to a state of dream by residing in the throat / neck area by the name “taijasa” who is the Stimulator of dreams. vishva & taijasa ParamAtma together kindle dreams from the throat area.

3. When taijasa ParamAtma arrives in the heart area He is called “prAj~nya”. prAj~nya ParamAtma puts the jIva into deep sleep (suShupti) and the jIva loses connection with the outside environment.

There are two varieties of jIva-s: - sAMsha jIva-s and niraMsha jIva-s (dEvata-s as well as daitya-s)

sAMsha jIva-s are those who have their mUla (original) rUpa in their own lOka-s and they take avatAra on Earth and remain sAMsha. Similarly, tatvAbhimAni dEvata-s while having their mUla rUpa in their lOka-s, they have sUxma rUpa in our dEha and perform their tasks. Also, daitya-s have their mUla rUpa in their lOka but they operate through their sUxma rUpa via our iMdriya-s and istigate wicked actions.

niraMsha jIva-s are those that can exist in one form at one place and time but they do not have the capability to exist in any other form elsewhere at the same time. All humans, animals and lesser lives up to a blade of grass come under this category.

Although the swarUpa dEha is ancient or prehistoric and it cannot be split at all, during the state of dream, ParamAtma splits the swarUpa dEha of such niraMsha jIva-s into many parts with his astonishing powers and takes those parts to other places in the form of elephant, horse or any other living being and gives those respective experiences.

shEShashayana Paramamta (also called taijasa ParamAtma) provides puNya phala happy experiences to the sinless and pApa phala sad experiences to the sinful. Such is he amazing power of taijasa ParamAtma.

shESha dEvaru is the biMba rUpa of sthAvara jIva-s thus called “varabhOgishayana”. During the state of dream only the manas is active whereas the dashEMdriya-s are inactive. The same taijasa ParamAtma when he descends to the chest/heart region is called prAj~nya ParamAtma and provides a state of deep sleep. During deep sleep, even the manas is dormant and the person loses connection with the outside environment.

In the deep sleep state, prAj~nya ParamAtma rejoins the split parts of jIva (of the dream state) thus – Ekatraidusuva.

The above process is compared with a fine example from real world. The water from the sea (aMshi) is evaporated by the power of the Sun, converted into clouds and the same falls down as rain and forms river (aMsha) which later joins the sea. In this process the aMsha joins the aMshi.

biMba rUpi ParamAtma is ever ‘viyOgarahita’ from jIva-s as He remains inseparable from jIva-s.

bhARyariMdoDagUDi kAraNa

kARyavastugaLalli prEraka

prERyarUpagaLiMda paTataMtugaLavOliddu

sURyakiraNagaLaMte tannaya

vIRyadiMdali koDuta koLutiha

nARyarige Itana vihAravu gOcharipudEno…… HKAS_03-09

kAraNa = five types of things (kArana vastu) jaDa prakR^iti, dEha prakR^iti, anAdi kaRma, jIva and tatva dEvata-s

kARyavastugaLalli = BrahmaMDa, kaRma-s of liMga dEha, anAdi kaRma-s

prEraka = Stimulator of all souls

prERya = stimulated via aMtaRyAmi rUpa

bhARyariMdoDagUDi = along with His consorts (laxmIdEvi) shrIdEvi, bhUdEvi & duRgAdEvi.

rUpagaLiMda = the tri-guNa abhimAni rUpa-s of satva, rajas & tamas respectively

paTataMtugaLavOl = fabric thread

iddu = staying nearby

sURyakiraNagaLaMte = just as the Sun rays (sURya) extracts pure water from the sea and returns the same to the Earth as rain

tannaya =His own (without expecting anything in return)

vIRyadiMdali = capability (which is not different from Him)

koDuta = gives (pApa or puNya) to the jIva-s as per their yOgyata

koLutihanu = accepting the services of those jIva-s (He being the Stimulator Himself)

anARyarige = ayOgya-s

(If we understand it as ARyarige = even Brahma and other dEvata-s also do not understand His great activities)

Itana vihAravu = His great activities

gOcharipudEno = would we understand? (Meaning – we will not understand)

There are two types of objects for a broad discussion. kAraNa vastu (raw material ) and kArya vastu (resultant product).

For obtaining any resultant object or product there is a certain raw material required for it. For example mud clay, potters wheel, and the stick (all called kAraNa vastu) is required for making a pot (kARya vastu). Similarly, for the sR^iShTi, jaDa prakR^iti is the kArANa vastu and this jagattu (world) is the kARya vastu of this world.

ParamAtma being the Creator is the kAraNa vastu and His creation (jaDa prakR^iti) is construed as kARya vastu.

The jaDa prakR^iti is the kAraNa vastu for making all other kARya vastu. shrI laxmI dEvi is the abhimAni dEvata for this prakR^iti. ParamAtma, in His aMtaRyAmi rUpa acts as Stimulator (prEraka) and conducts the various missions through shrI laxmIdEvi in the three rUpa-s of shrI, bhU & durgA as the abhimAni dEvata-s for the tri-guNa-s of satva, rajas & tamas respectively and regulates the world by pervading in the entire world (kARya vastu) created by Himself.

He is thus prERya & prEraka (Stimulator and Stimulated).

JagannAtha dAsa offers an example for explanation. When a fiber thread (kAraNa vastu) is positioned very closely crosswise and lengthwise a fabric (kARya vastu) is formed. Just as the fiber is present in the fabric in every cross section of the fabric, so also ParamAtma pervades and is present in this world (kARya vastu). This jagat is created by the influence of ParamAtma and the blend of tri-guNa-s but He remains peculiarly different form jaDa prakR^iti and this jagat.

Another example - the Sun rays (sURya) extracts pure water from the sea and returns the same to the Earth as rain.

ParamAtma, being the Master of Himself carries out the various tasks with His pwn capabilities without expecting anything in return from anyone. He gives (pApa or puNya) to the jIva-s as per their yOgyata by accepting the services of those jIva-s. The ignorant can never understand His activities. Even Brahma and other dEvata-s cannot sufficiently understand Him.

janaka tannAtmajage vara bhU

ShaNa dukUlava toDisi tA vaM

daneya kaikoLutavana harasuta haruSha baDuvaMte

vanaruhExaNa pUjya pUjaka

nenisi pUjAsAdhana padA

Rthanu tanage tAnAgi phalagaLanIva bhajakarige…………….HKAS_03-10

janaka =father

tannAtmajage = to his son

vara =excellent

bhUShaNa = ornaments

dukUlava = excellent clothes

toDisi = adorn him

tA = himself (the father)

vaMdaneya = takes salutation

kaikoLuta = while accepting

avana = his son

harasuta = blessing him

haruSha baDuvaMte = becoming happy

vanaruhExaNa = ParamAtma

pUjya = worship able through His statue (in aMtaRyAmi rUpa)

pUjaka = as a Regulator (niyAmaka) in the one who does pUja (worships)

enisi = thus called (pUjya & pUjaka)

pUjAsAdhana padARthanu = in the the items required for pUja i.e. gaMdha (sandal paste), puShpa (flowers), tuLasi etc..

tanage tAnAgi = existing in those items

phalagaLanIva = gives benefits according to their yOgyata and their kaRma

bhajakarige = to His devotees who understand Him supreme qualities

JagannAtha dAsa establishes the connection between Isha and jIva by an example here.

A father decorates his son with good clothing and excellent ornaments and accepts obeisance from him. The father wishes the progress of his son. The father thus blesses his son for his success and is happy to bless his son.

Similarly, ParamAtma – the Creator of this world is the Father and all the jIva-s are his sons. ParamAtma provides the sAdhana sharIra to the jIva and requirements for his experience. He accepts the services of His devotees and blesses them.

Existing in the statue, other dEvata-s and elder persons and accepting the services of His devotees, He is called ‘pUjya’ and performing biMba kriya through His devotees and doing the pUja and thus called ‘pUjaka’. He is thus ‘pUjya-pUjaka’. There is no difference between these two rUpa-s of ParamAtma. Existing in gaMdha, puShpa, tuLasi and other pUja items and accepting those things for His pUja, ParamAtma blesses his devotees and provides them happiness. The ever happy ParamAtma grants happiness to His pratibiMba jIva-s. Meditating on the fact that there is no difference between His pratimAMtaRgata rUpa and His aMtaRyami rUpa in His devotees and the bhagavadrUpa in the pUja items is the real ‘bhagavad pUja’.

Just as the clothing and the ornaments put on by the son belongs to the father, similarly all the pUja items also belong to ParamAtma. Paying obeisance to the father gets success for the son. Similarly, ParamAtma blesses the jIva (decorated with the body, mind and items provided by Him) who pays obeisance to Him with bhakti.

taMde bahusaMbhramadi tannaya

baMdhubaLagava nerahi maduveya

naMdanage tA mADi maneyoLagiDuva teranaMte

iMdirAdhava tanna ichChega

LiMde guNagaLa chEtanake saM

baMdhagaisi sukhAsukhAtmaka saMskR^itiyoLiDuva………..HKAS_03-11

taMde =father

bahu saMbhramadi = with a lot of grandeur

tannaya = related to him

baMdhu baLagava = relatives & friends

nerahi = assembling them together

maduveya = marriage celebration

naMdanage = his son

tA mADi = he organizes

maneyoLagiDuva teranaMte = just as he maintain him (his son) in his house

iMdirAdhava = ParamAtma

tanna ichChegaLiMde = by His will or desire

guNagaLa = with satva, rajas and tamas guNa-s

chEtanake = to the swarUpa dEha of the sthavara and jaMgama jIva-s

saMbaMdhagaisi = establishes relation

sukha = happiness

asukha =sadness

Atmaka = Proprietor

saMskR^itiyoLu = in this saMsAra

iDuva = keeps

The supremacy of ParamAtma to bind and unbind the class of jIva-s is explained by JagannAtha dAsa in this stanza using the example of the relationship between the father and son.

Just as, when the son comes to a marriageable age the father finds a suitable match for him from a good family and performs his marriage with all pomp and show in the presence of his friends and relatives and keeps his family too in his (father’s) house, in the same way ParamAtma - the father of Creation has extensive relationship with the jIva.

It is quite natural for the father to have pride in his son. Similarly ParamAtma has enormous sympathy for his devotees. The sympathetic ParamAtma, for providing salvation to the jIva-s bestows the condition of liMga dEha for the swarUpa dEha via the jaDa prakR^iti i.e. combined with satva, rajas and tamO guNa-s. Crafting a relationship between the jIva and tri-guNa-s is His amazing strength. According to His wishes, the jIva acquires ahaM-mama qualities.

The jIva gets involved in this whirlpool of saMsAra. Acquiring the blessings of ParamAtma is the only route for the jIva to cross this immense ocean of saMsAra. Only by His kindness the jIva is either bound or unbound from this saMsAra. There is no other route.

ParamAtma Himself provides the sAdhana sharIra for the jIva and through the iMdriya-s performs and makes the jIva perform various tasks by His biMba rUpa. Just as the father gives all good things to his son and performs his marriage, in the same jagadprabhu ParamAtma gives all means to the jIva-s. The tatvAbhimAni dEvata-s in this sharIra are the relatives of the jIva.

biMba rUpi ParamAtma is the father of the jIva-s and on His own volition performs sR^iShTi and other tasks and becomes the cause of salvation for jIva-s. Just as the father protects his son after his (son’s) marriage by keeping the son in his house so also the Father of this Universe provides the relationship of tri-guNa-s to the soul and keeps them in this house of saMsAra of sukha-dukhaH, and makes them do sAdhana as per their yOgyata, and grants dEvata yOgya sharIra to sAtvik jIva-s, mAnava sharIra and other dEha-s to mishra jIva-s and daitya sharIra to tamO jIva-s and after they complete their sAdhana He provides them AnaMda sthAna, sukha-dukhaH samsAra and aMdhaMtamass respectively.

tR^iNakR^itAlayadoLage poge saM

daNisi pratiChidradali porama

TTanalaniravanu tOritOradalippa teranaMte

vanajajAMDadoLakhiLa jIvara

tanuvinoLa horagiddukANIsa

danimiShEshanu sakala kaRmava mALpanavaraMte………….….HKAS_03-12

tR^iNakR^itAlayadoLage = in a hut

poge = smoke

saMdaNisi = densely spread

pratiChidradali = from every opening available in the grass roof of the hut

poramaTTu = getting out (from fire place)

analanu = fire

iravanu = exists

tOri = suspected to be present

tOradale = but cannot be seen

ippateranaMte = such existence of fire

vanajajAMDadoLu = in this BrahmaMDa

akhiLa jIvara = in all types jIva-s

tanuvina = in their bodies

oLahoragiddu = in the swarUpa dEha of the jIva and also at the beginning of the lImga dEha

kANIsade = invisible to the jIva

animiShEshanu = ParamAtma

sakala kaRmava = all karma-s (both pApa and puNya kaRma-s)

mALpa = performs biMba kriya-s

avaraMte = according to their guNa-s and their anAdi kaRma

In our daily lives, our kaRmeMdriya-s experience the sense of sight, hearing, smelling, touch and taste and the j~nAnEMdriya-s perform the acts of speaking, giving-taking, moving about, excretion & urination and we get to the belief that all these are performed by us. Similarly, it is natural for the individual to feel that he is in control of the process of contemplation, power of will and intelligence. Feelings such as – I am seeing this object; I am hearing these words etc… would take place, without the realization that there is some Stimulator behind these acts and experiences. For the narrow minded individuals, JagannAtha dAsa explains the facts by a wonderful example.

If there is a hearth burning in a grass hut, the smoke from the hearth spreads entirely in the room where it originates and gushes out from every opening available in the grass roof of the hut. For a person who is at a distance, he can only see the smoke but not the fire, but he concludes that wherever there is smoke there must be fire. The smoke indicates the presence of fire although the fire is not visible to the eye. (Thus – tOri tOradale ippa).

Similarly, biMba rUpi ParamAtma is our jIvAMtaRyAmi and exists as Stimulator in all our iMdriya-s. Residing in our manas, buddhi & chitta, and according to the anAdi kaRma of the jIva acts as the Stimulator and Stimulated (prERya & prEraka) and performs and makes the jIva perform all tasks. Although He does this entirely He still gives the feeling to the jIva that all acts have been performed by the person himself and remains invisible to the jIva.

In the above example there are distinct comparative elements to each

entity, such as:-

• our sAdhana sharira is like the hut

• our sharIra is as temporary as the grass

• tEjO rUpi ParamAtma as the fire in the hut

• our sharIra is similar to the roof of the hut

• our navadvAra-s (2 ears, 2 eyes, 2 nostrils, mouth, anus & genitals)

are like the openings in the hut

• our various kaRma-s are like the smoke

jIva is bound by all the above. Thus jIva is ‘asvataMtra’

biMba rUpi ParamAtma performs and makes the pratibiMba jIva perform various tasks via tatvAbhimAni dEvata-s.

pAdapagaLaDigereye salilavu

tOdu koMbegaLubbi puShpa

swAdu phalavIvaMdadali saRvEshvaranu janarA

rAdhaneya kaikoMDu Brahma bha

vAdigaLa nAmadali phalavi

ttAdarisuvanu tanna mahimeya tOragoDa jagake……..HKAS_03-13

pAdapagaLa = trees (trees absorb water through their roots – hence pAdapagaLa)

aDige = to the roots

salilavu = water

ereye = if we pour

tOdu = the roots gets wet and absorbs the water

koMbegaLubbi = branches and sub-branches grow out

puShpa = (give) flowers

swAdu phalava = delicious fruits

IvaMdadali = just as they give

saRvEshvaranu = ParamAtma

janarA = devotees

arAdhaneya = pUja and services

kaikoMDu = accepts

Brahma = chaturamukha Brahma

bhavAdigaLa = R^idra & other dEvata-s

nAmadali = by those names

phalavittu = provides j~nAna, bhakti, & vairAgya

Adarisuvanu = respects them

jagake = to the people of this world

tanna mahimeya = His excellence

tOragoDa = will not exhibit

People pray to various dEvata-s according to their liking. ParamAtma exists in those dEvata-s by their respective names and accepts their worship and rewards their devotion. JagannAtha dAsa explains this with an example.

The roots support a tree. Since the tree takes up water through it’s roots they are referred as “pAdapagaLa…” Trees are not nourished by giving water to the leaves but by feeding the roots with water. The roots get soaked in water and the water is absorbed by the plant or tree through the pores of the roots. The water reaches the branches and sub-branches and then the leaves, flowers and fruits are obtained. Thus the roots are the reason for the growth of the tree.

This Universe is like a big tree. ParamAtma is the root of this big Tree. He is the reason for all the events in this Universe. hiraNya kashipu, rAvaNa and other daitya-s obtained boons from Brahma and R^idra after performing stringent penance. ParamAtma in the form of Brahma and R^idra gave those boons Himself.

Comparing the entities in the example we can say:-

The Universe is the tree

ParamAtma is the roots

The various dEvata-s are like the branches, sub-branches, leaves

The boons are like the fruits

It should be understood that our worship reaches ParamAtma irrespective of whichever dEvata is adored.

Although ParamAtma directs all such complex tasks, He never exhibits His excellence to anyone any time. Such is His greatness.

shR^ititatigaLige gOcharisida

pratimajAnaMdAtmanachyuta

vitata vishvAdhAra vidyAdhIsha vidhijanaka

pratidivasa chEtanaroLage pra

kR^ita puruShanaMdadali saMchari

suta niyamya niyAmakanu tAnAgi saMtaipa ......HKAS_03-14

shR^ititatigaLige = group of vEda-s

gOcharisida = cannot be recognized (Meaning – even ramAdEvi, who is the abhimAni dEvata of vEda-s cannot entirely recognize His guNa-s)

apratima = that which cannot be seen

aja = not born (rather not born like all others)

AnaMda =happiness

Atmanu = possess swarUpa

achyuta = cannot be destroyed

vitata = pervading everywhere

vishvAdhAra = supporter of the Universe

vidyAdhIsha = adhipati of vidye (knowledge provider as vEdavyAsa rUpa)

vidhijanaka = father of brama i.e. ParamAtma

pratidivasa = everyday

chEtanaroLage = in the jIva-s (connected to liMga dEha)

prakR^ita puruShanaMdadali = just like a natural human being

saMcharisuta = moving about doing normal activities

niyamya = as a servant taking orders from his boss (existing as biMba rUpa in our dEha and in abhimAni dEvata-s too)

niyAmakanu = as a Master (directing the respective iMdriya-s to do their duties)

tAnAgi = playing both roles of niyamya & niyAmaka

saMtaipa = protects His devotees

The extensive group of vEda-s praise the infinite virtuous qualities and the infinite rUpa-s of ParamAtma constantly. However, the vEda-s too are not capable of complete understanding of the qualities of ParamAtma – meaning that ramAdEvi, who is the vEdAbhimAni is also not completely understood ParamAtma. ParamAtma displays His breathtaking new guNa-s and capabilities very frequently to them. He possesses a reservoir of innumerable and invisible supreme qualities. When there is no one equal to Him, there can be no one superior to Him. He is thus saRvOttama.

He is not born like all others thus ‘aja’, unusual mass of happiness hence ‘paramAnaMda’, indestructible hence ‘achyuta’ thus he has neither a beginning nor end. He pervades everywhere and hence He is ‘vitata’. This vitata ParamAtma exists even in a blade of grass. He is the support for the entire Universe.

By the name ‘vishva’ He exists in the edge of the right eye in our waken state and is the adhipati for all vidye. Thus He is ‘vidyAdhIsha’ (as vEdavyAsa) and He is the Principal -teacher for all dEvata-s. Since He is the father of Brahma, He is ‘vidhijanaka’ too and thus He is the raison d'être for sR^iShTi. ParamAtma thus exists in all jIva-s as biMba rUpa and has extensive relationship with them and He does not leave them even for a second, exists in His aMtaRyAmi rupa, exists as natural human beings does and makes do the routine tasks. The jIva-s are attached the tri-guNa liMga dEha.

Although biMba rUpi ParamAtma is different than the dEha linked jIva-s, He performs tasks like natural human beings by existing in kings and gurus by giving orders through them thus called – ‘niyAmaka’ and existing in persons who take these orders as ‘niyamya’. These niyamya-niyAmaka rUpa-s corresponding to servant-Lord relationship is well spread in the world. The kind Lord, who is His own Master, protects His devotees by doing and directing the jIva-s to do their tasks.

mana viShayadoLagirisi viShayava

manadoLage nelegoLisi balu nU

tanavu susamIchInavidupAdEyaveMdarupi

kanasilAdaru tanna pAdava

nenavanIyade saRvaroLagi

ddanubhavisuvanu sthUlaviShayava vishvaneMdenisi….HKAS_03-15

mana = manas

viShayadoLage = gaMdha, rasa, rUpa, spaRsha & shabda

irisi = retain

viShayava = accepting the experience of gaMdha, rasa, rUpa, spaRsha & shabda through manas

manadoLage = again in the manas

nelegoLisi = accepts

balunUtanavu = although must have experienced this viShaya earlier but still feels it is something new

susamIchInavidu = gets a feeling that this is worth enjoying (the viShaya-s)

upAdEyaveMdu = gives excellent temporay happiness

arupi = makes aware to the jIva through the manas

kanasilAdaru = atleast in dreams

tanna pAdava = His Lotus Feet

nenavanIyade = not giving the act of remembrance

saRvaroLagiddu = existing as aMtaRyAmi in all chEtana-s

sthUlaviShayava = dashEMdriya-s (whereas sUxmaviShaya are manas, buddhi & chitta)

vishvaneMdenisi = called ‘vishva’ and being the prEraka in our waken state

anubhavisuvanu = (He) experiences the viShaya-s by the name ‘vishva’ via His biMbakriya-s

The sense of gaMdha (aroma), rasa (taste), rUpa (sight), spaRsha (touch) & shabda (hearing) are called viShaya-s (also called tanmAtra-s) and they are experienced by the jIva-s. When these viShaya-s are connected to their respective iMdriya-s these viShaya-s reach the manas, which is very sensitive is the Regulator of iMdriya-s. When the manas comprehends the viShaya-s, those viShaya-s are accepted by the manas. All these tasks are performed by the all pervading Lord Himself by being the prEraka (as aMtRyAmi for those abhimAni dEvata-s) and making the manas accept those viShaya-s by projecting those iMdriyabhimAni dEvata-s to manObhimAni dEvata and making the manas accept the viShaya-s. The thick skulled person feels that these viShaya-s are permanent, extremely enjoyable, and must enjoy these viShaya-s and with this illusion his manas diverts towards the enjoyment of these viShaya-s during his waken state. Although he is awake, the proud jIva forgets ParamAtma. If this is the state of manas during the waken state then what could be the state in its sleeping state?

Whatever the jIva thinks about in its waken state, the same viShaya-s are pondered about in the sleeping state and thus the jIva does not remember the Lotus Feet of the Lord during his dream either. The iMdriya-s thus influence the manas, then the viShaya-s enter the manas. The viShaya-s that have been experienced reside in the manas and remain there as the culture or inherent quality. “Vishva” named ParamAtma resides at the edge of the right eye in every jIva.

This “Vishva” ParamAtma who has 19 faces is the Stimulator. He has 9 male faces to the right and 9 female face to the left and He has an elephant trunk at the centre. That is why the pratibiMba rUpa (Ganapati) of this “Vishva” also has an elephant face.

During the awaken state, this Vishva is the aMtaRyAmi rUpa in those sthUlaviShaya-s (dashEMdriya-s) experiences external viShaya-s and does those respective tasks. He is thus called “sthUlabhuk”. In this way via the biMba kriya of the respective bhagavad rUpa the jIva experiences the viShaya-s.

The same ‘Vishva’ ParamAtma, when He descends to the neck area He calls Himself “taijasa” ParamAtma and stimulates the dream state of the jIva. “Vishva”, who deos not give the remembrance of the Lotus Feet of the Lord in the awaken state, does not give the remembrance of the Lotus Feet in the dream state under the name “taijasa” either. However, the conscious devotees who in his waken state thinks that the experiences of viShaya-s are the tasks of ParamAtma, such a devotee would certainly be remembering the Lotus Feet of the Lord in his dream too.

tOdakanu tAnAgi mana moda

lAda karaNadoLiddu viShayava

naiduvanu nijapURNasukhamaya grAHyagrAhakanu

vEdavEdyanu tiLiyadavanO

pAdi bhuMjisutellaroLagA

hlAda paDuvanu bhaktavatsala bhAgyasaMpanna……….….HKAS_03-16

mana modalAda = primarily in the manas

karaNadoLiddu = and existing in iMdriya-s too

tOdakanu = as their respective prEraka (Stimulator)

tAnAgi = Himself being their (niyAmaka) Regulator

viShayava = experience of those respective iMdriya-s

aiduvanu = accords

nija = His own (Himself)

pURNasukhamaya = mass of happiness

grAHya = Acceptor of those viShaya-s like gaMdha etc… existing in them as their resepective bhagavadrUpa-s

grAhakanu = Accepting them through the nose etc… existing in them as their iMdriyAbhimani-s

vEdavEdyanu = ParamAtma (He who is described by vEda-s)

tiLiyadavanOpAdi = without letting us know His greatness in spite of the fact that He laterally exists in our dEha via iMdriya-s

ellaroLagA = existing in all jIva-s

bhuMjisuta = enjoying the tastes

bhaktavatsala = devotee affectionate

bhAgyasaMpanna = shaDguNaishvaRya bhagavaMta. Six kinds of wealth : "aishvaRya" (well known wealth), "j~nAna" (knowledge), "tEjas" (effulgence), "shakti" (strength), "prabhA" (radiance), and "AnaMda"

(bliss)

AhlAdapaDuvanu = He remains always happy

ParamAtma is the prEraka (Stimulator) for everything. Nothing can happen without His will. The manas accepts the viShaya-s through the iMdriya-s. Our body is like a chariot and the jIva is the traveler and the buddhi which decides the viShaya-s is the charioteer. buddhi is thus the consequence of the manas. The dashEMdriya-s are like the horses which pull the chariot (our body) and the manas is the rope which controls the horses.

Being the Regulator of iMdriya-s and by acting as the Stimulator of the iMdriyAbhimani dEvata-s He reaches the viShaya-s to the manas and carries out the various tasks of the manas. By being the Stimulator for the manObhimani He obtains the experience of the viShaya-s for the jIva. Thus by existing primarily in manas and other iMdriya-s does various bImba kriya-s.

The Stimulator of the manas - refered here as “tOdakanu tAnagi” – carries the viShaya-s to the manas and accepts their rasa (taste of experience). The jIva (which is the pratibiMba) experiences the viShaya-s and enjoys the same and draws satisfaction.

ParamAtma does not expect any counter-benefit from the jIva, since He is a mass of happiness by Himself. There is no disintegration of His knowledge or happiness and He possesses infinite virtuous qualities. To those devotees (vEda) who adore His qualities with knowledge and devotion He would show his aparOxa rUpa (vEdyanu). Existing as Regulator in the viShaya-s of gaMdha, rasa, rUpa, spaRsha & shabda as “grAhya” and and exists as “grAhaka” i.e. being the acceptors of these viShaya-s i.e. nose, tongue, eyes, skin & ears which are infact the j~nAnEMdriya-s via their iMdriyAbhimAni-s dEvata-s and enjoys the taste of those viShaya-s. He is thus present as grAhya and grAhaka and satisfies the devotees.

biMba rUpi ParamAtma is ever satisfied. However, for the salvation of the jIva, He exists as Stimulator in the manas and iMdriya-s and plays the role of grAhya and grAhaka and satisfies the jIva-s. This is because shrI Hari is ever kind and affectionate towards His devotees. Inspite of this, there is no deficiency for His happiness. He remains as shaDguNaishvaRya saMpanna (bhAgya saMpanna).

For example, when a person (bImba) decorates himself and sees himself in the mirror he becomes happy to see his own decorated reflection (pratibiMba). In the same way jIva-s are the pratibiMba of the biMba rUpi ParamAtma. Thus, if the biMba is decorated then the pratibiMba is satisfied.

nityanigamAtIta niRguNa

bhaktavatsala bhayavinAshana

satyakAma sharaNya shyAmala kOmalAMga sukhI

mattanaMdadi maRtyaroLahora

gettanODalu suttalippanu

atyadhika saMtR^ipta trijagadvyApta paramApta......HKAS_03-17

nitya =from time immemorial

nigama = to the vEda-s

atIta = One who has transcended the senses i.e. ParamAtma

niRguNa = is not bound by the satva, rajas and tamO guNa-s (but possesses infinite virtuous qualities)

bhaktavatsala = devotee affectionate

bhayavinAshana = He who destroys the fears of His devotees

satyakAma = determined

sharaNya = praised by His devotees

shyAmala = bluish cloudy

kOmalAMga = magnificent image

sukhi = happy image

mattanaMdadi = not being afraid

maRtyara = in human beings and others

oLahorage = pervading inside and outside

ettanODalu = at all places and at all times

suttalippanu = pervading all around

atyadhika = phenomenol

saMtR^ipta = ever satisfied

trijagadvyApta = pervading in three lOka-s

paramApta = friend of His devotees

vEda-s are apouruShya. In every kalpa Brahma has been enlightened by the words from the world of veda-s by ParamAtma Himself. These are reknowned as shR^iti. The purpose of sR^iShti is to acclamatize us with the guNa-rUpa-kriya-s of ParamAtma. That means ParamAtma can be understood via vEda-s. However, the vEda-s cannot sufficiently describe ParamAtma,because He has infinite qualities which are described beyond vEda-s. He is astonishingly different from the satva, rajas & tamasik qualities, rather without them. It does not mean that He has no guNa-s at all, but he is an unusual swarUpa of a mass of knowledge and happiness. Such ParamAtma is very kind towards His devotees. He showers love and affection to His devotees. He protects His devotees by driving away their difficulties and fears. By His own free will He accomplishes sR^iShTi and other feats. He is therefore praised by all devotees since He is the Protector and Supporter of all chEtanAchEtana-s, hence all must praise Him. He has an unusually beautiful blue colored dEha. He is ever happy. Since He does not expect anything from others He is unafraid of everyone and remains ever happy.

He is His own Master and pervades inside and outside humans and all

living things and everywhere else too. Such ParamAtma who is the

Regulator is ever satisfied. Extraordinarily satisfied ParamAtma does

not need any favour from anyone but pervades everywhere in tri-lOka-s.

Wondrous biMba rUpi ParamAtma closely relates Himself to his devotees

and remains near them.

pavi harinmaNi vidrumada sa

chChavigaLaMdadi rAjisuta mA

dhava niraMtara dEvamAnava dAnavaroLiddu

trividha guNakaRma svabhAva

pavanamukha dEvAMtarAtmaka

divasadivasadi vyaktamADutalavaroLidduNipa………...HKAS_03-18

pavi = diamond

harinmaNi = sapphire (a clear, bright blue precious stone)

vidruma = coral (a hard substance that is red, pink or white in colour, and that forms on the bottom of the sea from the bones of very small creatures. Coral is often used in jewellery)

sachChavigaLaMdadi = due to their brilliance

rAjisuta =shining

mAdhava = shrI ramApati

niraMtara = always, never separated

dEva = from Brahma upto all mukti yOgya jIva-s

mAnava = nitya saMsArins - from puraMjana till the blade of grass

dAnavaroLiddu = all tamO yOgya daitya-s from kali till blade of grass

trividha = three types

guNa = swarUpa guNa-s

kaRma = sAtvika, rAjasa & tAmasika kaRma as per their yOgya

svabhAva = swarUpa habit

pavanamukha = primarily vayu dEvaru

dEvAMtarAtmaka = existing as aMtaRyAmi in dEvata-s

divasadivasadi = everyday & every second

vyaktamADutali = bringing to light

avaroLiddu = existing in such jIva-s

uNipa = makes them accept their kaRma phala-s via His biMba rUpa.

As we have already known there are three types of chEtana-s, i.e. sAtvika, rAjasika & tAmasika.

sAtvika chEtana-s believe that Hari is saRvOttama & this world is real, reckon the existence paMchabhEda & tAratamya, they are devoted to ViShNu and His devotees and they are mukti yOgya-s. They could range from Brahma to the blade of grass. Generally, dEvata-s belong to this category and the rest could be either madhyama or adhama. In such sAtvika chEtana-s ParamAtma resides like a white diamond. The white color indicates sAtvika guNa.

rAjasika chEtana-s with a mixture of sukha & duHkha, are mostly nitya saMsArins. They could range from PuraMjana to a blade of grass. ParamAtma exists as a reddish pink Coral (havaLa) in such chEtana-s.

tAmasika chEtana-s are tamO yOgya-s. They could range from kali to a blade of grass. They are adversaries of ViShNu and ViShNu devotees. They never praise ParamAtma and believe that this world is a myth and that there is no tAratamya at all and they defy jIva-Isha bhEda always - meaning that jIva and ParamAtma are equal. ParamAtma resides as a Sapphire stone in such chEtana-s or as a blackish blue color stone depicting their guNa-s.

JagannAtha dAsa relates colors of precious stones to the nature of chEtana-s:-

Diamond ---sAtvika

Coral -------rAjasika

Sapphire ----tAmasika

Indicating His existence in dEva-s, mAnava-s & dAnava-s by the respective colors, exhibits their respective guNa, kaRma and svarUpa yOgyata. Via His biMba rUpa He is the Regulator for tri-jIva-s. VAyu dEvaru – by the prEraNa of His aMtaRyAmi via the tatvAbhimAni dEvata-s or daitya-s makes us do sukaRma or duShkaRma respectively. ParamAtma stimulates vAyu dEvaru and vAyu dEvaru stimulates the jIva-s via tatvAbhimAni dEvata-s. As the Regulator of tatvAbhimAni dEvata-s, ParamAtma according to the guNa-kaRma of the jIva-s does the biMba kriya-s and grants sukha to sAtvika-s, a mixture of sukha-duHkha to nitya saMsarins and duHkha to tamO yOgya-s. Thus JagannAtha dAsa says ‘uNipa’ in this stanza.

These are during the mOxa state when the biMba rUpi ParamAtma manifests in their guNa-s in their real svarUpa.

However during sthiti state, jIva is bound by the nature of tri-guNa-s. In this world, we see that sAtvika souls could be suffering from from poverty etc.. and undeserving persons or tAmasika persons could be enjoying wealth, power and other things. All these are svarUpa phala. These fluctuations are according to the anAdi kaRma of the jIva reeling under tri-guNa-s.

aNumahattinoLippa ghana para

mANuvinoLagaDagisuva sUkshmava

muNugisuva tElisuva sthUlagaLavana mAyavidu

danujarakkasalellarivanoLu

munidu mADuvudEnulUkhala

onakegaLu dhAnyagaLa haNivaMdadali saMharipa…..HKAS_03-19

aNu = like size of a small atom (He exists in all jIva-s in aMtaRyAmi rupa)

mahattinoLu = in extremely big sized objects and bigger than those we know

ippa = He exists with sUxma rupa in svarUpa dEha & mahadrUpa in sthUla dEha, so also pervades inside BrahmaMDa beyond BrahmaMDa, until the end of the space which we cannot see,

ghana = in big things

paramANuvinoLage = in sub-atomic / nuclear particles

aDagisuva = compacted in the pores of BrahmaMDa, during sR^iSHTi, sthiti and laya

sUkshmava = extremely light objects

muNugisuva = makes them drown in water

sthUlagaLa = extremely heavy objects

tElisuva = makes them float around on water

idu = this sort of power is

avana = His

mAyavu = will power (or determination)

danuja = group of daitya-s

rakkasalella = all demons

ivanoLu = in such powerful ParamAtma

munidu = resentment with enmity

mADuvudEnu = what can they do?

ulUkhala = in mortar

onakegaLu = pestle

dhAnyagaLa = paddy grains

haNivaMdadali = just as they are pounded

saMharipa = destroys them (Meaning – nobody can equal His strength)

ParamAtma pervades in the extremely small atom size particles so also in large objects too. There is nothing which can be made smaller than His size. We know that the atom is the smallest particle of any element. But ParamAtma pervades even in the sub-atomic particles too. The size of the jIva in all i.e. from Brahma until the blade of grass is similar to the sub-atomic particles. If He can exist in His aMtaRyAmi rUpa in and be a Regulator of the jIva then we can imagine His powers. Similarly, He pervades in huge mountains, large oceans, entire brahmAMDa and beyond till the end avyAkR^itAkAsha. He envelopes Himself in these and thus pervades everywhere. This shows His capacity to do the impossible and awesome tasks by pervading in the largest objects and in the tiniest thing too.

There is a quote from PuraMdara dAsa here:-

“kariyu kannadiyoLagippateradi nInu ennoLage aDagippe” – meaning - An elephant is a large size animal but we can see its image in the mirror.

A tree is very large, but the life giving capability of the same tree is compacted in the seed. He thus has the astounding capability to compress large size entities into a small size particle.

The sand particle is very small but it sinks in water, whereas a log of wood is very large but it floats on water. Even a boat made by using many logs of wood still floats on water. Even the person sitting in the boat is in fact floating on water.

Thus ParamAtma has the capability to sink the extremely small size jIva into the ocean of this world and by giving them this sthUla dEha and makes them do sAdhana and float around this world and lead them to salvation. This astonishing strength ParamAtma is understood by learned people as “mAya”, which is infact the free will of ParamAtma. We are either fettered to or freed from this saMsAra only by His free will.

JagannAtha dAsa pays obeisance to this power of ParamAtma.

The capability of ParamAtma to destroy the troublesome demons or daitya-s or His enemies is explained by JagannAtha dAsa by a common example.

When we pound paddy in a large mortar with a large pestle, the bran/fibre gets separated and we obtain only the good clean grains. Similary for the anAdi jIva, ParamAtma provides the liMga dEha, aniruddha sharIra, and sthUla dEha and fetters them with His mAya and keeps them in this world. Destroying the sthUla dEha by death and giving it many janma-s in 84 lacs of species, gets them into the cycle of this world and finally destroys the aniruddha dEha and ultimately liMga dEha bhaMga and gets us rid of of our kaRma-s.

Please refer to archives for a series of discussions by members (Murthy Navarathna, Meera Tadipatri, Sukumar S C, NAPS Rao, Guru Prasad, Shrisha Rao, Kesava Tadipatri, Krishna K) who have substantially contributed to the debate on liMga dEha bhaMga resulting from the posting of HKAS_01-04 maMgaLAcharaNa saMdhi

Just as only the grain remains after we pound paddy, similarly all the layers of coverings of are destroyed in this saMsAra (mortar) by the free will (pestle) of the Lord and the kaRma-s draw to a close. He then bestows happiness to the jIva-s. Even powerful daitya-s can do nothing in spite of their resentment of His strength.

Please also refer archives for a beautiful explanation on this verse by Shri G R R Rao in his posting - Margashira MAsa Shukla PakSha (13th Decr to 24th Decr)

dEva mAnava dAnavaru eM

dI vidhadalAvagalipparu

mUvaroLagivagilla snEhOdAsIna dvESha

jIvaradhikArAnusArada

lIva sukha saMsAra duHkhava

tA uNadolavaravariguNisuta niRgatAshananu……….HKAS_03-20

dEva = all mukti yOgya-s from Brahma until the blade of grass

mAnava = nityasamsarins from PuraMjana until the blade of grass

dAnavaru = all tamO yOgya-s from Kali until the blade of grass

eMdu = so called

Ividhadi = in these three types

Avagalu = always i.e. during sR^iShTi, sthiti, praLaya and liMga bhaMga

ipparu = they (the three categories as above) exist at all times

I mUvaroLage = in these three categories

snEha = kindliness in mukti yOgya-s (devata-s)

udAsIna = dissatisfaction in nitya saMsArins (mAnava-s)

dvESha = enmity in daitya-s (dAnava-s)

ivagilla = He does not have in them (dEva, mAnava & dAnava)

jIvara = those tri-jIva-s

adhikArAnusAradali = according to their rights of svarUpa yOgyata

sukha = svarUpa AnaMda to dEvata-s

saMsAra = experience of sukha-duHkha mixture

duHkhava = permanent duHkha

Iva = gives

tA uNadale =He does not experience the bhOga of tri-jIva-s and remains unattached

avaravariguNisuta = brings it to the experience of those tri-jIva-s

niRgatAshananu = He is ever satisfied

sAtvika, rAjasika and tamasika are the three class oj jIva-s and they are commonly classified as dEvata-s, manava-s and dAnava-s and these could be either muktiyOgya-s, nityasaMsArins or tamOyOgya-s.

sAtvika jIva-s from the level of Brahma untill the blade of of grass there could be jIva-s who are muktiyOgya-s, indeed even manuShya-s defined as the dEvata-s class.

rAjasika jIva-s from PuraMjana until the blade of grass are nityasaMsArins defined as the mAnava class. In the mAnava class the madhyama-s are nityasaMsArins and the adhama-s are entitled for hell.

tAmasika jiva-s from Kali till the blade of grass are tamOyogya-s and are defined as dAnava-s.

The svarUpa of the trividha jIva-s is anAdi and their svarUpa guNa-s remain the same. As per the saMkalpa of ParamAtma they are born in every kalpa and accordingly they possess svabhAva guNa and they do their respective tasks and receive phala in that order.

Lord KR^iShNa says in the GItA “samOhaM sarva bhUtEshu” - I am equally disposed towards all beings (GIta 9.29). Immutable and flawless ParamAtma neither has kindliness towards muktiyOgya-s (devata-s), nor dissatisfaction towards nityasaMsArins (mAnava-s), nor enmity towards daitya-s (dAnava-s). He does not display disparity among them. Since He grants phala-s to the trividha jIva-s as per their yOgyata ParamAtma is called “Sama” as referred in ViShNu SahasranAma stOtra.

vasurvasumanaH satyaH samaatmaa.asaMmitaH samaH .

amOghaH puNDarIkAxo vR^iShakaRmA vR^iShAkR^itiH …………...VSNAMA-12

The characterstics of muktiyOgya jIva-s is that they have bhakti in ParamAtma and His devotees. Therefore after liMga bhaMga they obtain nitya-sukha.

The characteristics of nitya-saMsArins are that they have mixed bhakti and mixed knowledge therefore they receive mishra-phala (mixed results). They obtain svaRga sukha for their pUNya kriya-s and naraka duHkha for their pApa kriya-s and mixed experience of life on Earth.

The characteristics of tamOyOgya-s are that they always display enmity towards Hari and His bhakta-s hence they obtain tamO lOka and nitya duHkha.

In this way the tri-jIva-s obtain their phala-s as per their yOgyata-s and rights. These experiences are provided by biMba rUpi ParmAtma. He is ever satified. He does not expect anything from anyone and therefore He is unaffected by the kaRma-s performed by jIva-s and He thus remains

detached.

elli kELidarelli nODida

relli bEDidarelli nIDida

relli ODidarelli ADidarelli irutihanu

ballidarigatiballidanu sari

illa ivagAvalli nODalu

khulla mAnavarollanapratimalla jagakella……..HKAS_03-21

elli kELidaralli = wherever we hear (the story or praise of ParamAtma)

elli nODidaralli = in whatever things we see

elli bEDidaralli = to whomsoever we ask (Brahma, R^idra and others)

elli nIDidaralli = wherever we give (donate) things

elli ODidaralli = wherever we move about

elli ADidaralli = wherever there is on going chanting of the name of the Lord – at that time

irutihanu = He pervades in those places

ballidarige = understanding His presence in the above ways from knowledgeable devotees

ati ballidanu = they know Him very well (they have good knowledge about Him)

Avalli nODalu = wherever we see

Ivage = to ParamAtma

sariyilla = none equal to Him

khulla mAnavara = services of people who have ahaM – mama, pride, selfish mean mind

olla =He does not want their services or puja

jagakella = to this Universe

apratimalla = This brave ParamAtma cannot be seen (He is independent and does not depend on anyone)

JagannAtha dAsa explains in this stanza about how ParamAtma, being Master of Himself pervades at all places and at all times and regulates all tasks.

For example, hearing is done by the ear. ‘shabda’ is the medium for this task and this is the tanmAtra of AkAshatatva. ParamAtma pervades here and establishes His presence via the iMdriya-s and iMdriyAbhimani dEvata, in His aMtargata rUpa in vAyu dEvaru, who is the regulator of the iMdriya. Thus we need to keep in mind the bhagavadrUpa of those iMdriya-s and iMdriyAbhimAni dEvata-s and the biMba rUpa of ParamAtma simultaneously.

For instance, wherever ParamAtma’s story is being heard, at that place and at that time, in that speaker and that listener, ParramAtma pervades, and makes the speaker speak, the listener listen. Existing as VishvaMbhara rUpa in GaNapati, who is the abhimAni dEvata for AkAshatatva and being Regulator for the same exists in the ‘shabda’ as shabdAbhimAni by pervading in PaMchaprANa with His aMtaRyAmi rUpa and also exists in the ears via kaRNEMdriya-s and thus the words and sentences are understood by the listener via vAyu dEvaru. This entire complex process is possible due to the gratefulness of ParamAtma.

Similarly in the process of the ability to see religious books, people, idols of Gods, etc.. ParamAtma exists in the things and the person who is seeing and in the objects that are seen by the person. He thus sees and makes us see things around at all places and times. Light or ‘tEjas’ is required to see objects or person and the ‘rUpa’ is the tanmAtra for the same. The moment tEjas is in contact with the rUpa, the eyes i.e. nEtrEMdriya-s are alerted. ParamAtma exists as aMtaRyAmi rUpa in agni (tEjObhimAni), and simutaneously existing in paMchaprANa and as Regulator in the in the eyes (nEtrAbhimAni – sUrya) and pervading in the objects or persons that we see, He Himself sees them through the jIva-s via His biMba rUpa and makes the person see the same.

Also, in the the objects that we ask from someone, by the tongue (vAgEMdra) – agni (abhimAni dEvata) with agnyAMtaRgata kriya, ParashurAma dEvaru does this task. Pervading in vAgEMdra and in the asker as the biMba rUpi ParamAtma asks and makes the jIva ask for the object.

In the giver of the object, He pervades in the hands of the giver as daxa PrajApati (in hastEMdriya) and the same process is carried out.

In the person walking about, He pervades in the feet of that person as jayaMta (as pAdAbhimAni) and the same process is carried out.

Such enormously excellent ParamAtma is invisible and He does not accept the puja service offered by people who have pride and selfish motives. He accepts puja from those devotees who humbly have a servant-Lord relation with him.

tapta lOhavu nOLpa janarige

saptajivhana teradi tORpudu

luptapAvaka lOhakAMbudu puRvadOpAdi

saptavAhana nikhiLajanaroLu

vyAptanAdudariMda saRvaru

AptarAgiharella kAladi hitava kaikoMDu……… HKAS_03-22

tapta lOhavu = the iron which is heated in fire

nOLpa janarige = to those who see

saptajivhana teradi = like seven tongues of fire

tORpudu = looks like that

luptapAvaka = when the iron gets cooled

puRvadOpAdi = in the way it was before it (iron) was heated

lOhakAMbudu = the iron would appears the same way

saptavAhana = ParamAtma, who rides on seven horses and is sURyAMtaRgatasvami

nikhiLajanaroLu = in the sthUla dEha of all chEtana-s

vyAptanAdudariMda = since He pervades (just like the heat in the iron)

ella kAladi = until He pervades

saRvaru = all relatives and friends (all tatvAbhimAni dEvata-s)

hitava kaikoMDu = wishing contentment

AptarAgiharu = call themselves trusted friend

JagannAtha dAsa explains as to how ParamAtma provides the energy to all chEtana-s and jaDa-s by pervading in them.

When an iron ball is heated in fire (agni) it becomes so red that it appears like fire itself because it has absorbed the guNa-s of the fire. The same iron when cooled would lose its heat and cool down.

‘agni’ has seven tongues as stated under in shR^iti:- “asyadvayaM sutA, saptajivhA samanvitaM daxiNAsyE chatuRjivhAtisrOvai nAmavaktrakE”, meaning – agni dEva has two faces, the right face has four tongues and the left face has three tongues, thus having seven tongues and their names are understood to be KAlI, KapAlI, manOjavA, sulOhitA, sudhrUmavaRNa spuliMginI and vishvaruchI.

A kIRtana written by JagannAtha dAsa goes as “parisara nInire hari tAnirupanu iradire taniranu” underlining the understanding that as long as ParamAtma pervades in our sthUla dEha, shrI mukhyaprANa and all tatvAbhimani dEvata-s sprint aound the dEha to carry out various activities. Because ParamAtma pervades in the sAdhana sharIra father, mother, husband, wife, children, relatives and friends are our trusted persons. When ParamAtma leaves the sharIra, it becomes devoid of chEtana and becomes lifeless or inactive. The example of the hot-cold iron ball comes into picture.

ParamAtma is also known as “saptavAhana” in ViShNusahasra nAma stotra -

shloka-89

“sahasrARchiH sapta-jihvaH saptaidAH sapta-vAhanaha”

saptavAhana - "One Who has as His vehicle the Sun whose chariot has seven horses (of the sun)".

a) He Who has seven vehicles in the form of the seven vedic mantra-s represented by the seven horses of the Sun.

b) He Who supports the Universe in the form of the seven Sun-s.

c) He Who supports the three worlds through the seven vAyu-maNDala-s or regions of air.

d) He Who protects the beings through facilities that has provided in units of seven ? seven types of fluids in our system, seven holes in our face as sense organs, the seven objects of these sense-organs, etc.

e) He Who conducts the seven worlds with prosperity.

Refer http://www.ramanuja.org/sv/bhakti/archives/apr2003/0095.html for more explanation.

The presence of ParamAtma in our sharIra gets us trusted friends / persons, our acceptance, glitter. ParamAtma our sharIra is like the ‘agni’ in the iron ball. As long as the ‘agni’ remains in the iron ball, it glows like fire, has capacity to burn and provides heat, in the same way as long a ParamAtma pervades in our body, all the activities of the sharIra come alive. But as soon as the iron ball cools down due to the absence of ‘agni’ loses its capacity to glow and burn, in the same way as long as ParamAtma pervades in our sharIra everyone remains our well wisher and bosom friends etc.

vAridanu maLegariye beLediha

bhoruhaMgaLa chitraphalarasa

bEre bErippaMte bahuvidha jIvaroLagiddu

mAramaNanavaravara yOgyate

mIradale guNakaRmagaLanu

sAra naDesuva dEvanige vaiShamyavellihudO………………….HKAS_03-23

vAridanu = clouds (that give the rain)

maLegariye = when they pour rain

beLediha = that which grows as a result of rain

bhoruhaMgaLa = trees (that grow out from the Earth)

chitra = several types of

phalarasa = tastes in fruits

bEre bErippaMte = aquire different types of tastes

mAramaNanu = ParamAtma

bahuvidha jIvaroLagiddu = existing in different class of jIva-s in aMtaRyAmi rUpa

avaravara yOgyate mIradale = without exceeding their svarUpa yOgyata

guNakaRmagaLanusAra = according to their svarUpa guNa attached to the liMgadEha with respect to tri-guNa-s

naDesuva = does all the kriya-s via sthUla dEha

dEvanige = ParamAtma (analogous to clouds)

vaiShamya = blame of showing inequality

ellihudO = where is it? (Meaning – it is never there)

ParamAtma, who is His own Master, pervades in His aMtaRyAmi rUpa in tri-jIva-s (sAtvika, rAjasa & tAmasa) and via His biMba kriya-s does and makes the jIva do all tasks. The classification of tri-jIva-s is anAdi. ParamAtma makes the jIva-s do their tasks as per their svarUpa yOgyata.

sAtvika jIva-s are mukti yOgya-s. They have hari bhakti and like hari bhakta-s, they do satkaRma-s. These are expressed by the sAtvika-s in their daily life too. This is their svarUpa laxaNa

rAjasika jIva-s have mixed bhakti in hari, mixed knowledge and they usually display hari bhakti only when they are in trouble and when they are enjoying the benefits of this world, they ususally have pride and selfish motives and forget ParamAtma. This is their svarUpa laxaNa.

tAmasa jIva-s have enmity with ParamAtma and his devotees. They have pride and selfish motives motives and continuously trouble good devotees. This is their natural behaviour.

The svarUpa dEha is covered by the liMga dEha connected to anAdi kaRma-s and the jIva experiences puNyaphala or pApaphala and ParamAtma does and makes the jIva do kaRma-s according to its svarUpa yOgyata and anAdi kaRma, via His biMba kriya-s.

At that time the jIva gets the feeling that he has done all the kriya-s himself. A knowledgeable person understands that all those kaRma-s are the action plans of ParamAtma, whereas the ignorant takes personal pride for all the tasks done by jIva.

svarUpa yOgyata and the flow of anAdi kaRma are in control of ParamAtma and the jIva displays those characteristics in real life. Here ParamAtma ensures that all tasks are performed by the jIva as per his svarUpa yOgyata and past kaRma and ParamAtma does not have prejudice in these actions neither does he demonstrate inquality to jIva-s. Since He gives phala to the jIva-s only as per their svarUpa yOgyata and anAdi kaRma He is called “sama”

referred in ViShNu SahasranAma stOtra.

vasurvasumanaH satyaH samaatmaa.asaMmitaH samaH .

amOghaH puNDarIkAxo vR^iShakaRmA vR^iShAkR^itiH …………...VSNAMA-12

JagannAtha dAsa explains this concept with an example of the clouds (varida). The rain falls on the ground and the roots of the plants and trees absorb this water and it grows. If we sow a particular seed in the ground, a plant would grow as per the property / nature of the seed. jIva is akin to the seed. The phala for the jIva is as per its guNa (quality). The phala obtained from the tree is as per the guNa of the seed although the rain water is obtained by all trees in the same way, from the same clouds in the same proportion. However, the taste of the fruits (phala) obtained from different trees is different.

vArijAptana kiraNamaNigaLa

sEri tattadvaRNagaLanu vi

kAragaisade nOLparige kaMgoLisuvaMdadali

mAramaNa lOkatrayadoLiha

mUruvidha jIvaroLagiddu vi

hAramADuvanavara yOgyate kaRmavanusarisi…………………..HKAS_03-24

vArijAptana = irresistible sunrays for the Lotus flower

kiraNa = powerful band of rays

maNigaLa = precious stones like, diamond, sapphire, coral etc..

sEri = by their force of flow

tattadvaRNagaLanu = the respective colors of those stones

nOLparige = to those who are seeing it

vikAragaisade = without changing their original color

kaMgoLisuvaMdadali = brightly display them

mAramaNa = laxmIpati’s ParamAtma

lOkatrayadoLiha = in tri-lOka-s i.e. bhUlOka, adhOlOka & URdhvalOka

mUruvidha jIvaroLagiddu = pervading in tri-jIva-s sAtvika (dEva), rAjasika (mAnava) & tAmasika (dAnava)

avara = those jIva-s

yOgyate = svarUpa yOgyata

kaRmavanusarisi = according to their kaRma

vihAramADuvanu = deals with them according to His wish

JagannAtha dAsa explains in this stanza about the fact that ParamAtma, has infinite virtuous qualities, does not have an iota of demerit, has no disparity or unkindliness towards anyone.

The lotus flower unfolds its petals as soon as the sunrays strike the same. Thus the Sun is called “kamala bAMdhava” or “vArijApta”. vAri = in water, ja = born, meaning - lotus. The sunrays are pure white and very powerful. The nature of the sunrays is to bloom the lotus flower. The sunrays also display the respective colors of the many jewels such as the diamond (white), coral (reddish pink), sapphire (bluish black) etc..without distorting their original colors or the nature of those jewels. Just as the the sunrays remains niRduShTa without distorting neither the colors of the jewel nor the nature of the jewel itself, in the same way ParamAtma i.e. laxmIpati pervades in trividha jIva-s without distorting their svarUpa yOgyata. laxmIdEvi being the abhimAni dEvata for the tri-guNas, pervades in the sAtvika-s as “shrI” in rAjasika-s a “bhU” and in tAmasika-s as “duRgA”. sR^iShTi embraces the difference in the mUla prakR^iti due to these guNa-s.

Thus JagannAtha dAsa, addresses ParamAtma as mAramaNa. ParamAtma (similar to Sun) has the power of crores of Suns in terms of light and heat. Just as the sunrays are perfectly pure and white, in the same way ParamAtma is ever happy and flawless in all respects. Among the tri-jIva-s, Diamond having the most brilliance and it referring to Sattvika-s.

Sapphire/emerald[hari+maNi= mixture of two]has brilliance but not same as diamond and also it is mixed in its lusture referring to the rAjasika-s and coral being dull and having no brilliance at all referring to tAmasika (understanding of color references revised after the last clarification from Meera Tadipatri on HKAS_03-18 vyApti saMdhi dt. 5-March’05)

When the sunrays enter these jewels, we see their respective colours without any distortion in the nature of the colors. Similarly, ParamAtma pervades in trividha jIva-s and as biMba rUpi, without distorting their svarUpa svabhAva (nature) and according to their svarUpa yOgyata and anAdi kaRma, performs various kriya-s. Thus the anAdi svarUpa is indestructible. If the svarUpa has to be changed then the svarUpa is as good as destroyed.

ParamAtma is satyasaMkalpa, and His wishes always come true. He is Truth Himself. His sR^iShTi of chEtana-s and this world is true. The objective of sR^iShTi is to project the nature of different svarUpa guNa-s.

jalavanapaharisuva ghaLige ba

TTalanuLidu jaighaMte kaipiDi

deLedu hoDevaMdadali saMtata kaRtR^i tAnAgi

haladharAnuja puNyapApada

phalagaLanu dEvAsurara gaNa

doLu vibhAgavamADi uNisuta saxiyAgippa……… HKAS_03-25

jalavanapaharisuva = that which takes (accepts) water

ghaLige baTTalanu = cup or measure of volume indicating time elapsed

uLidu = drowns in the water

jaighaMteya = bell

kaipiDideLedu = pulls the gong towards itself

hoDevaMdadali = rings the bell

saMtata = always (from time immemorial)

kaRtR^i = performing all the tasks of the iMdriya-s in tri-jIva-s

tAnAgi = Himself (without expecting anything from others)

haladharAnuja = younger brother of BalarAma i.e. KR^iShNa (hala = plough, dharisida = he who carries, anuja = younger brother)

puNyapApada phalagaLanu = puNya or pApa borne out of the cycle of birth and death

dEva =all tasks carried out by the tatvAbhimAni dEvata-s of various iMdriyas-s by as per His order

asurara = ill activities promoted by tatvadaitya-s

gaNadoLu = in that group

vibhAgavamADi = separates puNya-s for dEvata-s and pApa for daitya-s

uNisuta = making it fit and available for consumption by the jIva

saxiyAgippa = remains as a witness to ensure that the jIva-s get their respective puNya or phala

In olden days, time was measured with the help of a “water instrument for measuring time” known as “ghaTikApAtre” or “ghaLige baTTalu”. It was usually a cylindrical copper or a brass vessel with four fingers diameter and four fingers height with a small hole at the bottom. This vessel could hold 6 pala-s of rice (1 pala = 3 tola-s and 1 tola = 11.66gms). Tola is an ancient Indian measure of weight. When this ‘ghaLige baTTalu’ vessel is kept floating on a larger vessel containing a large volume of water (e.g. in a gaMgALa), water would enter from the bottom and when the vessel is full it would drown. The time taken for this baTTalu to drown was one ghaLige (=24 minutes). That’s how it came to be known as ‘ghaLige baTTalu’. An observer sitting near the vessel would observe the process of drowning of the ‘baTTalu’ and as soon as it would drown he would ring a bell indicating the end of a ‘ghaLige’ This is how time would be measured.

Similarly, ParamAtma who is the Regulator of Time is Stimulator and Regulator of all kaRma-s, performs all the kriya-s in His biMba rUpa and makes the jIva perform the same. Let us examine how the above example supplements our understanding that ParamAtma is Master of Himself and doer of all tasks.

1. The observer does the task of pulling the gong and rings the bell. He would himself float the baTTalu in the water, be a witness for its drowning. The observer is similar to ParamAtma.

2. The baTTalu is in control of that observer, in the same way the jIva is in control of ParamAtma.

3. That jIva is provided a sthUla dEha or sAdhana sharIra (similarity to baTTalu) by ParamAtma, and by pervading in the iMdriya-s as their Regulator does various tasks which is similar to the action of the vessel being filled with water.

4. The volume of the baTTalu is compared to the yOgyata of the jIva.

5. The action of the baTTalu getting filled is similar to the completion of sAdhana by the jIva.

Thus in every janma ParamAtma Himself does all the biMba kriya-s and makes the jIva-s do the same and He is thus kAlAMtaRgata, kAlaniyAmaka and kAlAtIta. Two types of sAdhana could be done by the jIva - satsAdhana leading to puNya phala or dussAdhana leading to pApa phala.

ParamAtma performs and makes the jIva perform various satkaRma-s via tatvAbhimani dEvata-s and duShkaRma-s via tatvadaitya-s and provides sukha to dEvata-s and duHkha to daitya-s. Thus the satkaRma-s or duShkaRma-s are performed through dEvata-s or daitya-s. All these are the actions of ParamAtma, which JagannAtha dAsa describes as “saMtata kaRtR^i tAnAgi”. Thus pervading in the sAdhana sharIra He segregates puNya and pApa phala-s and bestows them to dEva-s or asura-s. He remains fearless and defectless and He is not affected by puNya or pApa and remains a witness in the hearts of all jIva-s.

shrI KR^iShNa is the younger brother of BalarAma, whose weapon is the plough (halAyudha). That’s why JagannAtha dAsa refers shrI KR^iShNa ParmAtma as ‘haladharAnuja’.

poMdikoMDiha saRvaroLu saM

baMdhavAgade sakalakaRmava

raMdadali tA mADi mADisi tatphalagaLuNade

kuMdidaNu mahattenipa ghaTa

maMdiradi saRvatra tuMbiha

bAMdaLada teranaMte irutippanu ramAramaNa……..HKAS_03-26

ramAramaNa = laxmIpati i.e. ParamAtma

saRvaroLu = in all (trividha jIva-s)

saMbaMdhavAgade = pervades in them in a detached manner

poMdikoMDiha = exists in them (as biMba rUpa)

sakalakaRmavaraMdadali = all kaRma-s performed by the iMdriya-s

tA mADi = primarily He does by His biMba rUpa

mADisi = makes them (dEvata-s, jIva-s) and gives jIva feels that he is is doing all this himself

tatphalagaLuNade = without experiencing the fruits of the kaRma-s

kuMdida = wihout suffering from blemishes or deficiencies

aNu = atomic size (svarUpa jIva size)

mahattenipa = huge size

ghaTa maMdiradi = inside and outside the mud pots (indicating sthUladEha)

saRvatra = at all places (in the Universe)

tuMbiha = pervades in His entire rUpa

bAMdaLada teranaMte = like the sky

irutippanu = exists

ramAramaNa i.e ParamAtma exists in aMtaRyAmi rUpa in all chEtana-s and is their biMba rUpa and pervades in trividha jIvas-s and performs and makes the jIvas perform all tasks through the iMdriya-s in their sthUla dEha by His respective rUpa-s in them. ParamAtma performs and makes the jIva perform various satkaRma-s via tatvAbhimani dEvata-s and duShkaRma-s via tatvadaitya-s and enmeshes Himself in the jIva but He remains detached by the results of the kaRma without developing any deficiencies thus JagannAtha dAsa says “kuMdade” and He provides sukha or duHkha respectively.

yathakashasthitO nityaM vayussarvatragO mahan

tatha sarvaNi bhUtAni matsthAnItyupadhAraya……………………………..BG 9-6

As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me.

For the ordinary person it is almost inconceivable how the huge material creation is resting in Him. But the Lord is giving an example which may help us to understand. Space is the biggest manifestation we can conceive. The cosmic manifestation rests in space. Space permits the movement of even the atoms and on up to the greatest planets, the Sun and the Moon. Although the sky (or wind or air) is great, still it is situated within space.

In the same wayParamAtma pervades in the the minutest items and in huge objects too but He is not connected to the guNa-kaRma of those things. He is different from all chEtana-s & objects although He could be described by those respective size, form, name, or expression. Who else has such peculiar excellence like ParamAtma? (Meaning – nobody has)

By pervading in jaDa vastu, sUxma vastu, sthUla vastu, chEtana-s, svarUpa of jIva and in atomic size and as aMtaRyAmi rUpa and biMba rUpa, ParamAtma is the Stimulator for the knowledge, wishes and tasks of of the chEtana-s. jIva is under the control of ParamAtma but ParamAtma is controlled by none and He does every thing by His own free will. jIva gets shelter from ParamAtma but PaamAtma does not need shelter from any one.

Thus “ghaTamaMdiradi” means inside mud pots, in the same way He pervades in sthUla dEha, and does all tasks but He remains unaffected by the puNya or pApa due to the svarUpa guNa or tri-guNa-s linked to the liMga dEha, prArabdha (destiny) kaRma, saMchita (accrued) kaRma and AgAmi (unknowingly done) kaRma, i.e. sukha, duHkha and mishra phala and remains entirely detached but all these are under His control and when He activates those aspects they come to light in the world. Those guNa-s or iMdriya-s cannot do any task without connecting themselves to ParamAtma. ParamAtma is the Stimulator and Regulator for them but He is not stimulated or regulated by them. This is the justification for perception of biMba-pratibiMba, meaning Isha-dAsa relationship, Isha-jaDa relationship but entirely different from jIva and jaDa both but He pervades everywhere just like the sky.

kAdakabbiNa hiDidu baDiyalu

vEdaneyu lOhagaLigallade

AdudEnai anaLagA vyathe Enu mADidaru

AdidEvanu saRvajIvara

kAdukoMDihanoLahorage duH

khAdigaLu saMbaMdhavAguvadEno chinmayage……… HKAS_03-27

kAda = well heated in fire

kabbiNa = iron

hiDidu = by holding it well with the help of tongs

baDiyalu = beat with a heavy hammer

vEdaneyu = the pain caused by hammering

lOhagaLigallade = to the iron

anaLage = the ‘agni’ pervading in the iron

A vyathe = that pain caused by hammering

AdudEnai = will it cause? (meaning – it will not cause pain to the ‘agni’)

Enu mADidaru = whatever we do (as much as we hammer)

AdidEvanu = ParamAtma (He is anAdi)

saRvajIvara = in the trividha jIva-s (as biMba)

oLahorage = inside and outside

kAdukoMDiha = being a Protector

chinmayage = ever happy ParamAtma

duHkhAdigaLu = pain

saMbaMdhavAguvadEno = will it be caused to Him? (Meaning – it will never cause Him pain)

The kind ParamAtma pervades in all chEtana-s & achEtana-s as the aMtaRyAmi inside jIva-s and outside the sthUla dEha too, thus pervading inside & outside, left & right, all around, just like the Space and protects the jIva-s as a Regulator. In the iMdriya-s & as kaRNAbhimAni dEvata-s and in daitya-s He is the Regulator and does all tasks by His biMba kriya-s. sthUla dEha is sAdhana sharIra which either does puNya kARya by satkaRma-s or pApa kARya by duShkaRma. saMchita and AgAmi kaRma-s are responsible for this. By regulating the anAdi kaRma, ParamAtma via prANadEvaru and through tatvadEvata-s stimulates all tasks, does and makes the jIva do those tasks. That is how ParamAtma is a witness for all our kaRma-s and He is thus not affected by the results of the kaRma-s.

JagannAtha dAsa explains the above phenomenon by a common example; a blacksmith heats an iron rod in a furnace holds it wellt with the help of tongs and hammers the same very hard and shapes the hot iron to the desired shape. Here the iron rod takes the hammering and the result is that it changes it shape, but the ‘agni’ in the iron rod does not get hurt nor does it get distorted. The ‘agni’ pervading in the iron rod remains unaffected.

In the same way, ParamAtma is the sR^iShTi kaRtA and niyAmaka and pervades everywhere. During mahApraLaya He protects the entire world and all the jIva rAshi by keeping them in His belly. He is truly AdisvarUpa. He pervades in all jIva-s but remains unaffected by the pUnya or pApa borne out of the tasks performed by the dEha and He remains flawless. He remains a mass of happiness and knowledge. Therefore He cannot be enveloped by sukha-duHkha experienced by jIva-s. Since He is ever kind, He remains alert in the interest of His devotees and protects them and establishes unlimited relationship with them and protects them. In the example above, sthUla dEha is like the iron rod, and the unaffected ParamAtma is akin to the ‘agni’.

The anAdi Jiva is covered with a blanket called sthUla dEha, which undergoes the process of birth and death called saMsAra sAgara. The kind Lord helps the jIva to cross this ocean of saMsAra.

maLalamanegaLa mADi makkaLu

kelavu kAladalADi mOdadi

tuLidu keDisuva teradi lakumIramaNa lOkagaLa

halavu bageyali niRmisuva ni

shchalanu tAnAgiddu salahuva

elaruNiyavOl nuMguvage ellihudOsukhaduHkha HKAS_03-28

makkaLu = children who are engrossed in playing games

maLala = made out of sand

manegaLa mADi = make house like structures

kelavu kAladalADi = play for for sometime

mOdadi = with the same happiness

tuLidu = thump those structures with their feet

keDisuva teradi = destroy them (children have the same amount of happiness while destroying those structures as much as they have at the time of constructing them)

lakumIramaNa = laxmIpati i.e ParamAtma

lOkagaLa = fourteen lOka-s

halavu bageyali = in many different ways

niRmisuva = creates

nishchalanu tAnAgiddu = but He remains unblemished

salahuva = protects

elaruNiyavOl = like a snake protects (Elar = air, uNi =one who swallows air. A snake lives on air)

nuMguvage = for the one who swallows the world (ParamAtma)

ellihudO = will it be there any time (meaning – it will never be there)

sukhaduHkha = pleasure and pain

ParamAtma is habituated to the tasks of sR^iShTi, sthiti, and saMhAra, and He has the powers to do these at His own free will. JagannAtha dAsa explains the same with two lovely examples.

It is usual for children to construct a hut or house from sand with all pleasure and play around the same with equal happiness. At the end of the game they themselves take the pleasure of destroying the same and while demolishing the same they have no sadness at all. This is their usual behaviour.

ParamAtma does not benefit anything from performs sR^iShTi, sthiti, laya. He does not connect Himself to any of the sukha or duHkha resulting from theses activities. This is His usual behaviour. He does all these activities effortlessly. Al this He does for the salvation of the soul. This action is similar to the example of the children making and destroying a house of sand. Just as the children use sand to make those house, in the same way ParamAtma He uses natural difference in guNa-s for sR^iShTi. shrI mahAlaxmI dEvi is the triguNAbhimAni and abhimAni for prakR^iti too. JagannAtha dAsa thus addresses ParamAtma as lakumIramaNa. He thus creates a amazing world without getting distorted and remains tranquil which itself is not be a big challenge for Him but it is most challenging to organisedly run the world thus created with chEtanAchEta-s.

JagannAtha dAsa gives another example of elaruNi (Elar = air, uNi =one who swallows air) a snake surviving on air. A snake lays eggs and eats those eggs, which is usual for the snakes. Thus the snake does not have the stigma of killing its own ofsprings. In the same way, ParamAtma creates this world and during laya He is known as “jagadbhuk” and swallows the whole world, keeps it in His belly and all the guNa-s get mixed up there. The world is created from 24 tatva-s. See list of tatva-s in the reference below.

http://dvaita.info/pipermail/dvaita-list_dvaita.info/2004-November/000224.html

HKAS_01-06 maMgaLAcharaNa saMdhi

And He mixes the respective guNa-s with mUla prakR^iti. How can such a detached and bizarre ParamAtma be affected by sukha-duHkha? (Meaning –He is not affected by sukha-duHkha)

vESha bhAShegaLiMda janara pra

mOShagaisuva naTapuruShanOl

dOShadUranu lOkadoLu bahurUpamAtinali

pOShisuvanavaravara manadabhi

lAShegaLa pUraisutanudina

pOShisuva pUtAtma pURNAnaMda j~nyAnamaya……..….HKAS_03-29

vESha = on a drama stage dressed and bejeweled as rAma, KR^iShNa and others

bhAShegaLiMda = saying their respective dialogues and acting like them (singing too)

janara = spectators who are seing the drama

pramOShagaisuva = delighting their hearts

naTapuruShanOl = actor

dOShadUranu = flawless ParamAtma

lOkadoLu = in this world

bahurUpa mAtinali = dialogues as per the avatAra displayed

pOShisuva = makes people happy

avaravara = as per the yOgyta of the trividha jIva-s

manadabhilAShegaLa = as per the wishes of their minds

anudina = everyday

pUraisuta = provides

pUtAtma = extremely pure ParamAtma

puRNa = absolutely complete

AnaMda = unusual happiness

j~nyAna maya = a mass of inherent knowledge

pOShisuva = would protect

Here, JagannAtha dAsa explains how an actor in a drama wears different dress and says different dialogues and pleases the audience. But in real life that is not the particular part played by that person (actor) and it could be completely different. He wears those dress or ornaments only for that particular action or scene and we experience the role of that particular actor as if it were real (on stage). That is indeed the theatrical performance capacity and his artistic aptitude and oratory skill of the actor and he thus delights the audience.

In the same way beloved ParamAtma on the stage of this world, plays the role of an Actor and initiates and directs the actions in the drama of this world through jIva-s. Although He is far away from demerit and unhappiness, He displays feelings of separation from His wife, worry etc.. in His avatara as RAma and KR^iShNa. These are His camouflaged rUpa-s and He plays mockery. Knowledgeable devotees comprehend that these are His effortless roles, whereas the asura-s and the ignorant understand that ParamAtma is truly unhappy, upset due to seperarion from his wife etc..

ParamAtma is also called PUtAtma as referred in ViShNusahasranAma sloka

referred below:-

PutAtma ParamAtma ca muktanaM parama gatihi avyaya puruSha sAxsi xetraj~no xara evacha……………VSNAMA-2

pUtAtmA - The Pure Self - One who is untainted by the effects of kaRma - good or bad.PUta AtmA yasya sa pUtAtmA - One who has the pure Atma is pUtAtmA. Our Atma-s reap the fruits of the actions that we are involved in because of their association with our body. However, He is Pure Atma because He is not affected by the fruits of the association with the bodies.

He is Purifier of pure. ParamAtma purifies the body, mind and soul of His devotees who chant His name. He is full of j~nAna and AnaMda. He has no blemishes. He possesses infinite virtous qualities. He accepted the worship of His devotees and by His avatAra as Rama and KR^iShNa punished the wicked and protected the good people and protected dhaRma by way of a demonstrated life style. In His avatAra as Kapila and VedavyAsa, He preached lessons to good persons and in His avatAra as Buddha He tricked the daitya-s.

Just as the actor wins the hearts of the audience, in the same way, ParamAtma- the Actor of the theatre of world, through His various avatAra-s satisfies the wishes of His devotees and blesses them.

adhama mAnavanORva maMtrou

ShadhagaLanu tAnaritu pAvaka

udakagaLa saMbaMdhavillade ippanadaroLage

padumajAMDOdaranu saRvara

hR^idayadoLagire kAlaguNa

kaRmada kaluSha saMbaMdhavAguvudhE niraMjanage………………….HKAS_03-30

adhama =mean minded

mAnavanORva = person

maMtra = power of maMtra

ouShadhagaLanu = some petty medicines

tAnaritu = He knows

pAvaka = agni

udakagaLa = water etc..

saMbaMdhavillade = without being attached to them

adaroLage = in them (agni & water)

ippanu = exists

padumajAMDOdaranu = ParamAtma who keeps the BrahmAMDa in His belly (paduma = Lotus from the navel, padumaja = Brahma born from the Lotus shooting out from the navel, padumajAMda = BrahmAMDa, udaranu = holding in the belly)

saRvara = trividha jIva-s

hR^idayadoLagire = exists in their hearts

kAla = the seconds, minutes, hours, days, paxa-s, mAsa-s, R^itu-s,ayana-s, saMvatsara-s, yuga-s, manvaMtara-s

guNa = tri-guNa-s (sAtvika, rAjasa, tAmasa)

kaRmada = the kaRma-s borne out of these guNa-s

kaluSha = blemishes

niraMjanage = niRdOshi

saMbaMdhavAguvudhE = would they get attached to Him? (Meaning – those blemishes would never get attached to Him)

Some petty person with the help of some maMtra-s and/or by applying some herbal medicines on his body can walk over fire without getting burnt or remain under water or walk over water surface without getting drowned. He gets protection from fire or does not drown in water due to the property of those herbs or those maMtra-s. If a trivial person can perform such tricks, what could be the capacity of the Creator and Regulator of this world?

As long as the effects of the maMtra or the herbal medicine lasts the mean minded person is successful in exhibiting his magical powers. But ParamAtma who is Creator and Regulator of all the chEtanAchEtana-s with His own free will, is all powerful and His capability is unimaginably unlimited. PadmanAbha rUpi ParamAtma created chaturamukha Brahma from the 14 petal lotus flower shooting out from His navel. The body of Brahma is thus BrahmAMDa which is also called “padumajAMDa”. JagannAtha dAsa explains here by the word “padumajAMDOdaranu” that ParamAtma creates this BrahmAMDa by His own free will, protects the same and during praLaya keeps the entire world in His belly and protects all chEtana-s.

The Creator exists in hearts of all jIva-s but He remains unaffected by the guNa-s or the kaRma-s of the dEha connected to those jIva-s as told in GIta below:-

na maM kaRmANi liMpaMti na mE kaRmaphalE sR^ihEti….. BG 3-14

There is no work that affects Me; nor do I aspire for the fruits of action.

He pervades everywhere and in everyone from ancient times until the end of the life of Brahma, but He is not affected by yhe flow of time at all as He has neither a beginning nor an end for His existence. He indeed regulates time itself. The yuga-s, manvaMtara-s are regulated by Him, so also are the seconds, minutes, hours, days, paxa-s, mAsa-s, R^itu-s, ayana-s, saMvatsara-s.

The paMchabhoutika sharIra enclosing tatva-s and have trividha guNa-s but ParamAtma remains unaffected by these or the effects of the guNa-s or kaRma-s of these jIva-s. That is why JagannAtha dAsa calls the flawless ParamAtma, who has infinite virtuous qualities and who is Master of Himself - “niraMjana”.

oMdu guNadoLaganaMta guNagaLu

oMdu rUpadoLihavu lOkaga

LoMdu rUpadi dharisi tadgata padhARthadoLahorage

bAMdaLadavOliddu bahu pesa

riMda karesuta pURNaj~nyAnA

naMdamaya paripari vihArava mADi mADisuva HKAS_03-31

oMdu guNadoLage = in any one guNa out of the several complete guNa-s of ParamAtma

anaMta guNagaLu = endless guNa-s exist in those

oMdu rUpadoLihavu = in any one rUpa out of the several rUpa-s He has

lOkagaLa = entire Universe of 14 lOka-s (bhUlOka, bhuvaralOka, swargalOka, mahaRlOka, janolOka, tapolOka, satyalOka, ataLa, vitaLa, sutaLa, talataLa, rasAtaLa, mahAtaLa and pAtAlA)

oMdu rUpadi dharisi = demonstrating them in every rUpa

tadgata = in those lOka-s (in jIva-s and jaDa-s)

padhARthada = jaDa-s and chEtana-s

oLahorage = inside and outside (aMtaRbahitva)

bAMdaLadavOliddu = pervading like the Space

bahu pesariMda karesuta = called by many names

pURNaj~nyAnAnaMdamaya = inspite of those places of His existence being not complete by themselves in guNa-s etc..He exists in them with His complete knowledge and bliss

paripari = kriya-s of different (rUpa-s)

mADi = does in His biMba rUpa

mADisuva = makes the jIva-s do

ParamAtma’s has endless and boundless supremacy in guNa, rUpa and kriya posesses infinite virtuous qualities. In one particular guNa there are many guNa-s and each guna is complete by itself. If we meditate on any one of His guNa, among those happiness, knowledge, strength, beauty and other guNa-s are all complete by themselves and many in numbers. In one rUpa He has many rUpas-s and in one type of kriya there are many kriya-s. This is His amazing strength. He has the capability to cause surprising incidents/events not occurred in the past.

There is no difference between the function of one part of His body with the other. Any part of His body can perform any function He so desires. He can see with his ears, walk on his hands, smell with his foot etc.. He is Himself present in His aMtaryAmi rUpa-s and His biMba rUpa-s. ShrI hari is complete in all respects thus – svagatbhEdavivarjita. He is exclusively knowledgeable and ever happy. He has names of different sounds and words and known by those suitably related names.

The entire body of ParamAtma and every other part such as His nails and hair are exorbitantly filled with infinite virtuous qualities. There is no defect in any part.

Such ParamAtma holds the entire Universe of 14 lOka-s (bhUlOka, bhuvaralOka, swargalOka, mahaRlOka, janolOka, tapolOka, satyalOka, ataLa, vitaLa, sutaLa, talataLa, rasAtaLa, mahAtaLa and pAtAlA) with His single viShva rUpa and protects them with His kindness and by pervading with His excellence inside and outside all jIva-s (sthAvara and jaMgama) and jaDa-s.

Consider the empty space in a pot, we can also perceive the same empty space outside the pot too. Just as this empty space pervades inside and outside the pot, in the same way ParamAtma pervades in all objects and is called by those known names. Pervading in all letters, words, sounds known by respective rUpas-, expressions and name of objects. Those are places of His normal dwelling. Although the capabalites in terms of guNa etc.. are limited for the jIva-s and jaDa-s, ParamAtma has entirely different guNa-s from those objects of jIva-s but He remains unattached. By pervading everywhere, His guNa-s do not decline in quality or

capacity or numbers.

However, He pervades in His aMtaRyAmi rUpa in those jIva-s / objects by those svabhAva, and acting as Regulator does and makes them do kriya-s as per their svarUpayOgyata and anAdi kaRma and plays with them. PratibiMba plays as per biMba. ParamAtma is Master of Himself. JagannAtha dAsa pays obeisance to ParamAtma.

ellaroLu tAnippa tannoLa

gellaranu dharisihanu aprati

malla manmatha janaka jagadAdyaMta madhyagaLa

balla bahuguNabharita dAnava

dallaNa jagannAthaviThalla

sollalAlisi staMbhadiMdali baMda

bhakutanige……………...........…........ HKAS_03-32

ellaroLu = in all jIva-s

tAnippa =exists as biMba rUpi ParamAtma

tannoLage = in His belly

ellaranu = muktAmukta jIva-s and asR^ijya

dharisihanu = protects them (keeping them)

apratimalla = brave ParamAtma

manmathajanaka = father of manmatha

jagada = the Universe

Adi = sR^iShTi

madhya = stithi

aMtagaLa = praLaya and all other events

balla = knows (meaning He is the sR^iShTyAkaRtR^i i.e. carrying out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa)

bahuguNabharita = filled infinite virtuous qualities

dAnavadallaNa = the killer of daityas

jagannAthaviThalla = ParamAtma, who is the svAmi for the Universe

sollalAlisi = paying attention to the call (of His devotee PrahalAd)

bhakutanige = for His devotee

staMbhadiMdali baMda = surged out from the pillar in hall

ParamAtma possesess unusual powers of pervading in all chEtanAchEtana-s.He exists everywhere and also keeps everything within Himself. During praLaya, this BrahmAMDa made from 24 tatva-s He mixes / equalizes all the guNa-s and spreads over prakR^iti. After attaining liMga bhaMga the mukta jIva-s, non-mukta jIva-s of the next kalpa and all else are kept by Him in His belly and is their Protector. Thus He exists in everyone and He keeps everyone within Himself.

This brave ParamAtma cannot be seen (He is independent and does not depend on anyone) is the Father of manmatha (God of Love). manmatha was burnt and killed by R^idra dEvaru, but by the kindness of ParamAtma he was born to jaMbuvati during KR^iShNAvatAra as her son called sAMba. Thus manmatha janaka – is the Regulator of time during Adikala (sR^iShTi) madhyakAla (sthiti) and aMyakAla (laya) and thus knows the beginning, middle and end of the world and He is known as aShTakaRtR^i (carrying out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha, moxa). He is complete in all repects in all guNa-s. He has endless, unlimited groups of guNa-s. He is a Lion for daitya-s. His very name confuses and injects fear in the dAnava-s.

ParamAtma who is a terror to daitya-s, gushed out of a pillar in the palace hall in His avatAra narasiMha, at the call of His devotee PrahalAda and killed his demon father hiraNyakashipu by keeping him on His lap and tearing him apart by His diamond like nails. ParamAtma demonstrated that He is Terror for terror.

Reference from BhAgavata

satyaM vidhatuM nijabhR^ityabhAShitaM, vyAptiMcha bhUtEShvakhilEShu

chAtmanaH.

adR^ishyatAtyadbhutarUpamudvahan staMbhE sabhAyAM na mR^igaM na manuSham

--------BhAgavata saptama skaMda

“To prove that the statement of His devotee Prahlada was substantial—in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall--the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall.”

In order to tell the world there is truth in what His devotee PrahlAda said and to reveal that He pervades everywhere, ParamAtma surged out from the pillar and killed hiraNyakashipu. By this action, He also showed that He punishes the wicked and protects His devotees. In order to fulfill the requests of other dEvata-s He had manifested Himself as matsya and other forms, but at the request of a child devotee to prove to the world that PrahlAda said the truth and blessed Hm profusely with

His kindness.

JagannAtha dAsa offers the explainations of this saMdhi at the feet of His biMba rUpi JagannAtha ViTThala and his adorned mURti shrI laxmI narasiMha.